Do you like creative liturgy - poems and thought-pieces and readings that add to or replace the traditional siddur text ? If you do, you probably know that Orthodox Jews claim that such creativity with the liturgy is a violation of the halakhah.

Hmm - it seems that we've been through all this before.

A look at how today's innovations in public prayer are simply the latest round in a centuries-old halakhic controversy.

Reform congregations make a point to recite Sh'ma on their feet: they either rise or remain standing, if able. Most everybody else recites it in a seated position. Many say (wouldn't you know it?) that the Reform practice violates the halakhah.

​Here's an argument to the contrary.

It's a well-known minhag (custom) to require that the wedding ring be a plain band, with no precious stones. But is this a requirement of halakhah? Most authorities say "yes," but their argument is open to... well, argument!

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Most say "three."​ Some say "two." Why the disagreement? And what's behind the two positions? We go back to the Mishnah and survey 1500 years of debate. Not so bad, we not-so modestly think, for twelve-plus minutes!

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In traditional Ashkenazi siddurim, you'll find this instruction, right before Sh'ma Yisrael: "when praying in private, add 'El Melekh Ne'eman.'" Is this a big deal? Well, when you say "El Melekh Ne'eman" you're adding material to k'ri'at Sh'ma (the recitation of Sh'ma and its accompanying b'rakhot), without any authorization in the classical sources, and the halakhah has a big problem with that. It shouldn't be there... but it is! And that fact tells us something about the capacity of Jewish law to change, to accommodate itself to the needs of those who pray. So yes, it is ​a big deal!

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We all know that a minyan, the quorum needed for communal prayer (t'filah b'tzibur), is composed of a minimum of ten adults. Children, who have no obligation (yet) to fulfill mitzvot, don't count in a minyan. But already in Talmudic times and through the Middle Ages, some rabbis wanted to include a child in a minyan, at least as the tenth person alongside nine adults. In this installment, we take a brief look at their arguments and at what they might teach us about the value of "inclusion."

In our last installment, we saw that Rabbi Moshe Feinstein ruled that Reform weddings do not create halakhically valid marriages. In this installment, we'll see that another leading American Orthodox posek, Rabbi Yosef Eliyahu Henkin, rejects Feinstein's decision in no uncertain terms. Not, to be sure, because he thinks highly of Reform Judaism, but because he tells a very different story about the Jewish community of his time. It makes one think about the role of storytelling in halakhic decision.

Download the source sheet at www.freehofinstitute.org/podcast .

In this installment we consider the (in)famous decision of Rabbi Moshe Feinstein, the preeminent 20th-century Orthodox posek in North America, concerning Reform Jewish weddings. Spoiler alert #1: he thinks that they do not produce valid Jewish marriages according to halakhah. Spoiler alert #2: his ruling served a purpose that all of us progressive types can support, even if what he says about us is vituperative and insulting. As we like to say in the halakhah ​business: it's complicated. Which is why it's so interesting.

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